The following
is based on the article by Soka Gakkai
Vice President Yasuo Morita published in the December 1993
issue of Daibyakurenge, the Soka Gakkaiís study journal.
For a long time, many of us
were told by the priesthood, and thus simply made to believe, that the 'heritage of the
Law' (kechimyaku) is a quality possessed and secretly transmitted since the time of
Nichiren Daishonin solely by those in the position of high priest of Taiseki-ji.
The series of unreasonable measures the priesthood has been taking against the SGI since
the end of 1990, however, clearly contradicts the Daishonin's teachings and has prompted
us to reexamine the real aspect of the 'heritage of the Law.'
At the end of 'Document for Entrusting the Law Which Nichiren Propagated Throughout His
Life,' one of the two transfer documents, the Daishonin writes, "The heritage of the
Law transmitted from Nichiren to Nikko" (Gosho Zenshu, p.1600). It is clear
from this document that Nikko Shonin alone among the Daishoninís six senior disciples
understood and embodied the entirety of the Daishoninís teachings.
Taiseki-ji alleges that the pure stream of the Daishonin's Buddhism Nikko inherited was
passed down not only to Nichimoku Shonin, the third high priest, but thereafter to all the
successive high priests up through today as if it were water that was continually
transferred from one vessel to another yet remaining pure and undiluted.
A close examination of Taiseki-ji's history, however, casts a shadow of doubt on this
assertion. There have been many historical facts such as the existence of child high
priests and several recorded instances of a so-called temporary custody of the heritage,
in which someone other than a high priest received the transmission.
There are four recorded occasions upon which children or teenage boys became high priests.
For example: Nitchin became the twelfth high priest at 14, and Nichiin, the thirteenth
high priest was 10; and when Nissho, the fifty-seventh high priest, transferred the office
of high priest to Nitchu, the fifty-eighth, he had to rely on two lay believers to
transmit the heritage to the next high priest.
Such recorded historical facts make one wonder what is the substance of the 'heritage of
the Law possessed only by the high priest' that can be transmitted through children or lay
believers if need be.
The priesthood insists on its view of the heritage transferred 'from one vessel to
another' with its purity intact. Looking at the present condition of the priesthood,
however, one is compelled to suspect that the reality of what the priesthood calls the
transmission of the heritage of the Law may be merely a formality without substance as the
alleged 'pure water of the Law' has either spilled, leaked out of or evaporated completely
from 'broken vessels' over the last 700 years.
In light of the current circumstances, it is of the utmost importance to return to the
Gosho to grasp the true meaning of the heritage in the Daishoninís Buddhism.
The practice of
inheriting
the heritage of the Daishonin's Buddhism
The Daishonin extensively
discusses the meaning of the heritage of the Law in 'Heritage of the Ultimate Law of
Life.' This Gosho addresses a question posed by Sairen-bo Nichijo, a noted priest of the
Tendai sect who met the Daishonin during the latterís exile to Sado. Sairen-bo became his
follower there.
Little is know of the exact content of Sairen-bo's question, which prompted this Gosho. As
the Daishonin states, "I have just carefully read your letter" (The Major
Writings of Nichiren Daishonin, vol. 1, p. 21).
In light of this letter, particularly the Daishonin's statement "How admirable that
you have asked about the transmission of the ultimate law of life and death" (MW-1,
24), it is not too difficult to imagine that Sairen-bo must have asked the Daishonin about
the meaning of the heritage that the Tendai sect claimed to have passed down through
generations, and that it used to extol its orthodoxy at that time.
In 'Heritage of the Ultimate Law of Life,' the Daishonin teaches the correct view of the
heritage of Buddhism from the standpoint of practice. In this regard, he gives the
following four points:
First, the Daishonin states: "Shakyamuni who attained enlightenment countless aeons
ago, the Lotus Sutra which leads all people to Buddhahood, and we ordinary human beings
are in no way different or separate from each other. Therefore, to chant Myoho-renge-kyo
with this realization is to inherit the ultimate law of life and death" (MW-1, 22).
Plainly stated, the Daishonin states that the life of the Daishonin (the object of worship
in terms of the Person), Nam-myoho-renge-kyo (the object of worship in terms of the Law)
and the lives of all people are essentially the same. In other words, all people equally
possess the exact same state of life as the original Buddha and embody within their lives
the fundamental law of life and the universe. To chant daimoku 'with this realization,'
that is, with faith in these words of the Daishonin, is to inherit the heritage of the
Daishonin's Buddhism.
The priesthoodís assertions that priest are superior to lay believers, or if believers do
not follow the high priest, their connection to the heritage will be severed clearly go
against the Daishoninís teachings in this Gosho passage and amount to a grave slander of
Buddhism.
Second, the Daishonin mentions: "My disciples have been able to receive and embrace
the Lotus Sutra by virtue of the strong ties they formed with this teaching in their past
existences. They are certain to attain Buddhahood in the future. The heritage of the Lotus
Sutra flows within the lives of those who never forsake it in any lifetime whatsoever --
whether in the past, present or the future" (MW-1, 23).
It is not mere coincidence but rather due to our strong karmic relationship with the
Daishoninís Buddhism formed in our past existences that we as SGI members have
encountered the Gohonzon in this lifetime. Here the Daishonin teaches us that we have been
invoking the Mystic Law as the Daishoninís disciples since time without beginning. When
Shakyamuni expounded the Lotus Sutra before the assembly at Eagle Peak, we, as
Bodhisattvas of the Earth, gathered together with the Daishonin. And now, to fulfill the
vow we made at Eagle Peak to spread the True Law in the Latter Day, we were born into this
world and have been exerting ourselves in propagating the Daishoninís Buddhism.
Therefore, the Daishonin affirms, we will definitely attain Buddhahood.
In this regard, to inherit the heritage of the Daishoninís Buddhism is to courageously
strive in faith, practice and study with the firm determination never to stray from the
Gohonzon or the Daishoninís teachings for all eternity.
Third, to further clarify the meaning of the heritage, the Daishonin states: "All
disciples and believers of Nichiren should chant Nam-myoho-renge-kyo with one mind (itai
doshin), transcending all differences among themselves to become as inseparable as
fish and the water in which they swim. This spiritual bond is the basis for the universal
transmission of the ultimate law of life and death." (MW-1, 23).
This passage aptly describes the SGI's advancement toward world kosen-rufu in harmonious
unity, centering on President Ikeda. In the past, referring to the phrase "All
disciples [of priesthood] and [lay] believers of Nichiren," the priesthood asserted
ludicrously that since the Daishonin mentions priests first and then lay believers,
priests are superior to laity.
It is obvious, however, that Nichiren Daishonin intends nothing of the sort here. On the
contrary, the Daishonin encourages us to transcend 'all differences' among people
"without any thought of self or other, this or that" and advance toward
kosen-rufu with the unity of itai doshin, many in body but one in mind, thus
inheriting the heritage of 'the ultimate law of life and death.'
The Daishonin then powerfully states: "herein lies the true goal of Nichiren's
propagation. When you are so united, even the great hope for kosen-rufu can be fulfilled
without fail" (MW-1, 23). 'The true goal of Nichirenís propagation,' put another
way, the essence of the Daishoninís Buddhism is to work in harmonious unity toward the
accomplishment of kosen-rufu or peace and happiness for all people transcending all
differences that divide them. It is clear that solely the SGI puts these words of the
Daishonin into practice and produces actual proof of fact.
Fourth, in conclusion, the Daishonin sates: "Be resolved to summon forth the great
power of your faith, and chant Nam-myoho-renge-kyo with the prayer that your faith will be
steadfast and correct at the moment of your death. Never seek any other way to inherit the
ultimate law and manifest it in your life... Without the lifeblood of faith, it would be
useless to embrace the Lotus Sutra" (MW-1, 25).
In this passage, the Daishonin teaches us that as long as we continue to practice as
indicated previously in this Gosho, that is, to advance toward kosen-rufu with unwavering
faith throughout our lives and with the firm resolution never to stray from the Gohonzon,
we can develop calm confidence in the face of death. This is exactly the supreme state of
human existence to which the SGI president was referring in his recent lecture at Harvard
as "a deep and abiding joy in death as well as life."
Only through the steadfast faith of each individual flows the heritage of the Daishoninís
Buddhism. The Daishonin, therefore, concludes, "Without the lifeblood of faith, it
would be useless to embrace the Lotus Sutra." Furthermore, he admonishes, "Never
seek any other way to inherit the ultimate law and manifest it in your life." His
exact, clearly defined statement leaves no room for perversion.
There is no documentary proof whatsoever in the Daishoninís teachings supporting the
priesthoodís claim that a 'heritage' as something mysterious and unknown to the rest of
us has been passed down through the successive high priests.
Rather, in many of his writings the Daishonin strongly refutes the notion of such a
magical, esoteric transmission of Buddhism, often quoting various Buddhist scriptures such
as "Depend upon the preachings of the Buddha and do not put faith in traditions
handed down orally," from Dengyo's Hokke Shuku; "Do not rely on treatises
that distort the sutra; rely only on those that are faithful to the sutras," from
Nagarjunaís Juju Bibasha Ron; or 'Rely on the Law and not upon persons,' from the
Nirvana Sutra.
The meaning of the sole
transmission
from the Daishonin to Nikko Shonin
As mentioned earlier, the
Daishonin entrusted the entirety of his teachings with Nikko Shonin alone among his six
senior disciples. This is because Nikko Shonin alone respected the Daishonin as the
original Buddha of the Latter Day; he understood the Dai-Gohonzon inscribed by the
Daishonin as the object of worship; and he selflessly dedicated his life to kosen-rufu.
The basis of this sole transmission is nothing other than Nikko Shonin's correct faith and
practice, and this is exactly in accord with what the Daishonin teaches in 'Heritage of
the Ultimate Law of Life.'
In the same Gosho, the Daishonin also states: "Nichiren has been trying to awaken all
the people of Japan to faith in the Lotus Sutra as they too can share the heritage and
attain Buddhahood" (MW-1, 24). The Daishonin desired and vowed to awaken all people
to the lifeblood of faith so that they could attain enlightenment; that is, establish
indestructible happiness in their lives.
The Daishonin entrusted this task with Nikko Shonin as 'the Great Leader of Propagation of
True Buddhism.' If the high priest of Taiseki-ji insists that he has inherited the same
transmission, he must share the same heart of faith as Nikko Shonin. Without such
steadfast faith, he would be utterly incapable to awaken all people to the lifeblood of
faith, thus realizing the Daishoninís will.
Nichiu, the ninth high priest, states in his 'On the Formalities of True Buddhism':
"Faith, the heritage of the Law and the pure water of the Law are identical" (Essential
Writings of the Fuji School, vol. 1, P. 64). Nichiko, the fifty-ninth high priest and
noted Buddhist scholar, comments on this passage as follows:
In the final analysis, faith,
the heritage of the Law and the pure water of the Law refer to the same thing. The heart
of faith exists in those who practice faith, and with this faith, they receive the pure
water of the Law from the original Buddha.
The way the pure water of the Law flows from the original Buddha to believers is like
blood circulating in the human body. The transmission of the pure water of the Law through
faith, therefore, is called the transmission of kechimyaku or the 'bloodstream' or
Buddhism.
Thus faith shall not be swayed or disturbed forever. If faith is swayed, the pure water of
the Law ceases to flow. (Essential Writings of the Fuji School, vol. 1, p. 176)
Nichiko further explains that faith is the basis of the transmission of Buddhism as follows:
In the secular world, when a child does not contradict his parents' hearts and does not violate the family rules set forth by his ancestors, he will succeed to the genuine family lineage. In Buddhism, not betraying the teacherís heart makes the heritage orthodox and the water of the Law pure. When we later disciples do not go astray in the least from faith of Nichiren Daishonin, the founder and great teacher of Buddhism, and Nikko Shonin, the founder of Taiseki-ji, our evil, defiled minds will manifest in the body and mind of truth, good and purity of Myoho-renge-kyo
The traditions passed down
through the priesthood should be based on the lifeblood of faith. Any other mysterious
transmission of the Daishoninís Buddhism simply cannot exist. Regarding the transmission
that he himself received as the sixty-sixth high priest, Nittatsu Shonin once stated:
"Nichiko Shonin has published everything. There is, therefore, nothing special or
secret about it."
The so-called transfer documents refer to writings such as the ìRecord of the Orally
Transmitted Teachings' (Ongi Kuden), 'The Hundred and Six Comparisons' (Hyaku
Rokka Sho), 'On the True Cause' (Honínin-myo Sho), and 'Transfer Document on
the Birth of the Original Buddha' (Ubuyo Sojo no Koto). These documents are all
contained in the Gosho Zenshu published by the Soka Gakkai. And all other transfer
documents as well are published in Essential Writings of the Fuji School by Nichiko
Hori, the fifty-ninth high priest. There exist no more secretly transmitted teachings of
which only the high priest knows.
Nikken's deception and
duplicity revealed
The priesthood, however,
pretends as if a mysterious secret teaching does exist. Behind the priesthood's insistent
assertion lies its insidious machination to deceive and control believers. Those priests
should be considered 'Law-devouring hungry spirits' (MW-4, 93) who take advantage of the
Daishonin's Buddhism for their own profit and selfish desires. They should be condemned as
'animal(s) dressed in priestly robes' (MW-3, 215).
At the scroll-airing ceremony in April 1987, Nikken himself stated:
As I mentioned earlier, in
essence, the lifeblood of faith constitutes the foundation of the sole transmission of the
heritage of the Law from the Daishonin to Nikko Shonin...
Therefore, it is an arbitrary, distorted view of Buddhism that the heritage of the Law
transmitted form the Daishonin to Nikko Shonin can be known only to the high priest. Such
is the gibberish of those who fail to understand the true meaning of the heritage. Where
the pure water of the law flows through resolute faith, all people -- whether they possess
wisdom or not -- will produce actual proof of the benefit of 'attaining enlightenment in
oneís present form.'...
The great actual proof of this lies in the transmission of the lifeblood of faith through
the first, second and third presidents of the Soka Gakkai who established the foundation
of the widespread propagation of the True Law in Japan and the rest of the world.
Only a few years later, the
same person who uttered these words attempted to destroy the SGI, which inherits the
lifeblood of faith -- the foundation of the transmission of Buddhism -- and strives to
accomplish world kosen-rufu. This act alone is sufficient to prove Nikkenís duplicity,
and his treachery against the Daishonin. From this, it must be concluded that he is 'the
great devil to assume the form of a venerable monk' (MW-6, 31).
With pride and honor as members of the SGI, the only body of believers united in harmony
that inherits the lifeblood of faith directly from the Daishonin, let us courageously
advance in 1994: The Soka Renaissance -- Year of Glory.
(Seikyo Times, March 1994,
No.392, p.31-35)
© 1994 by World Tribune Press, Soka Gakkai International - USA